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Review focus: the difference methods in applying the rationale between right and wrong - the Western and Asian ways
Asian Business Code Words Index NTC/Contemporary Publishing Company Asia Pacific Management Forum
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One of the causes of friction between the East and the West is so basic that it goes right to the heart of human conduct, and dramatically illustrates the myriad ways different groups of human beings have created their worlds. In very broad and general terms, Westerners opted for guidelines based on absolute principles derived from universal concepts, with right and wrong behavior clearly spelled out. In theory at least, the obligation to live by these principles applied to everyone, regardless of how humble or exalted their position might be. Within this system, being able to distinguish between right and wrong was a relatively simple matter. Every action was supposed to be considered on its own merits, and thus justice could be applied equally to everyone regardless of their economic or social status. In Japan and much of the rest of Asia, however, the guidelines for human conduct were based on circumstances; on rules or laws established by those in power, and designed by them to sustain and extend their power. Under this system, individuals were not protected by absolute principles. Their lives and their fortunes were in the hands of changeable circumstances, as these circumstances were created by those in authority. The foundation for behavior in Japan was traditionally a long list of personal obligations to the family, the group, the community, the clan, and ultimately the national government. In order to know what was right, individuals had to know what was expected and what should be approved, not only by their superiors but by their peers as well; something, again, that could change with circumstances. Within this social context, Japanese behavior was primarily controlled by shame incurred by not fulfilling an obligation - a situation that often left people subject to being misused and abused by those in power and in a position to impose their authority arbitrarily. Circumstantial ethics also meant that anything you could get by with was all right, and did not leave a sense of guilt. Under this system, the over-ruling obligation was the appearance of doing the "right" thing; not actually doing it. Form took precedence over content, and what you saw or heard was often a facade instead of reality. Morality in the Japanese context became something like a show. The primary concern was not to get caught doing something that would be criticized or for which you might be punished. Doing something "wrong" was no big deal because there was no sense of guilt. One of the manifestations of this kind of morality is the practice of foregoing completely or greatly reducing the punishment for crimes when the accused performs hansei (hahn-say-ee), admits guilt and expresses regret. Hansei means to reflect on one's failings or misdeeds, with the idea that this self-reflection will cleanse the individual and result in self rehabilitation. The individual absolves himself or herself of responsibility for any misbehavior. The Japanese public, the news media and politicians are constantly calling on others - most often politicians - to perform hansei, self-reflect, give up their evil ways and fly right. Individuals who drink too much of do other things that are harmful to themselves or others often make resolutions that they are going to hansei. Hansei is especially important in Japan because it helps make up for a lack of universally applied principles in personal behavior.
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Boye Lafayette de Mente is one of our regular monthly columnists at the 
| This month's column is excerpted from Japan's Cultural Code Words, by Boye Lafayette De Mente available from NTC/Contemporary Publishing Company |
© Boye Lafayette De Mente & the Asia Pacific Management Forum 2000
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